English
English version: This refers to being able to enter the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature inherent in all beings). 'Entering the entering non-entering' means focusing the entering mind on the state of 'non-entering'. Because the entering mind and the entered state are equal and without distinction, it is said 'non-entering'. Although there is no difference, it is also not one. From the perspective of observing the mind, it can be nominally called 'entering the mind'. Entering the mind in this way, without clinging to the appearance of 'entering', is therefore called 'entering the entering into non-entering'. The sutra says: The Brahmacarin (one who practices Brahma-conduct) said: 'Inconceivably entering the Tathagatagarbha, like a rice seedling growing into a grain ear, there is no one who enters, and no place to enter. The sharp power of the root accomplishes the attainment of the root, attaining the reality of the root, how much is such wisdom?' The treatise says: Below is the second part, concerning the differences in entering wisdom. First question, then answer. There are two points in the question: first, comprehend the previous statement, and then raise the question of doubt. 'Like a seedling becoming a grain' means that just as when a rice seedling grows into a grain ear, there is no one who enters, and no place to enter. Entering the Tathagatagarbha, it should be known that it is also like this. The rice seedling is a metaphor for the sharpness of the root, and the grain ear is a metaphor for attaining the root. At the time of entering, there is equality, and no place to enter. The sutra says: The Buddha said: 'This wisdom is infinite and endless, but briefly speaking, there are four kinds of this wisdom. What are the four? The first is Dhyana-jnana (meditative wisdom), which is the wisdom of following Tathata (suchness); the second is Aniyata-jnana (undetermined wisdom), which is the wisdom of Upaya-bhanga (skillful means of destroying afflictions); the third is Nirvana-jnana (Nirvana wisdom), which is the wisdom of removing Vidyut-samjna (lightning-like awareness); the fourth is Atyanta-jnana (ultimate wisdom), which is the wisdom of entering Tathata (suchness), fully possessing all paths. Elder, these four great uses are what the Buddhas of the past have spoken of, they are great bridges, they are great ferries, if you are transforming sentient beings, you must apply these wisdoms.' The treatise says: This is the second part of the answer. There are three points in it: general statement, separate explanation, and general clarification. The general statement says 'its wisdom is infinite' because the realm reached is without limit, so this wisdom is also infinite and endless. However, according to the categories of meaning, relatively speaking, there are only four in general. The separate explanation says 'Dhyana-jnana' is Samata-jnana (equality wisdom), which is only in Samyag-drishti (right view), without making skillful means, so it is called Dhyana-jnana. Counteracting the Manas (Manas-consciousness)'s clinging to self and what belongs to self, following the observation of equality, it is said 'following suchness'. 'Aniyata-jnana' is Pratyavekshana-jnana (wonderful observing wisdom), which is in the sixth consciousness (consciousness), using skillful means to advance, so it is called undetermined. At the time of the Upaya-marga (path of skillful means), investigating and destroying the appearances of names and so on, it is said 'destroying'. This wisdom actually penetrates both skillful means and right view, but in order to distinguish it from Dhyana-jnana, only skillful means are briefly mentioned. 'Nirvana-jnana' is Krityanushthana-jnana (wisdom of accomplishing what should be done), which can manifest the Ashtanga-marga (eightfold path) and perform Buddha-deeds, mentioning the final aspect of Nirvana, it is called Nirvana-jnana. Removing the Pancha-vijnana (five consciousnesses: eye, ear, nose, tongue, body consciousness) and attaining. --------------------------------------------------------------------------------
Chinese
此智。以是义故名除电觉。电觉者。谓五识乍起乍灭如电光故。究竟智者。大圆镜智。唯究竟位得此智故。于一切境无不穷故。入一实义故名入实。无境不现名具足道。总明中言四大事用者。用无不周故。诸佛所说者。诸佛道同故。大桥梁者。以是四智载三乘人令到一乘之彼岸故。大津济者。用此四智遍涉六道示出世道度爱河故。是故化者应用是智也。 经曰。长者用是大用复有三大事一者于三三昧内外不相夺二者于大义科随道择灭三者于如慧定以悲俱利如是三事成就菩提不行是事即不能流入彼四智海为诸大魔所得其便长者汝等大众乃至成佛常当修习勿令暂失。 论曰。此下第三入因事用。于中有二。长行。重颂。初中有三。略明。重显。三者领解。初中有四。一者总标。二者别解。三者合明。四者结劝。总标中言用是大用者。举前所说四智大用。位在地上乃至佛果。复有三事者。能成四智之事有三。此在地前四位中。行此三事者。初定次慧第三定慧俱行大悲为体。初言定者。即三三昧。此有多门左右异说。或言空．无相．无愿。或言无作．无相．空空．或言空。无作．无相。随宜安立皆无障碍。或名三解脱。唯在无漏故。或名三三昧。亦通有漏故。于中别义下文当说。而言内外不相夺者。内识外境共相 现代汉语译本： 此为智慧。因此，称之为‘除电觉’。‘电觉’指的是五识（眼识、耳识、鼻识、舌识、身识）乍起乍灭，如同闪电的光芒一般。‘究竟智’指的是大圆镜智（一种能如实反映一切事物的智慧）。只有在究竟位（佛果位）才能获得这种智慧。因为它能穷尽一切境界，并且能进入唯一的真实意义，所以称为‘入实’。没有不能显现的境界，所以称为‘具足道’。总的说明中提到‘四大事用’，是因为它的作用无所不周。‘诸佛所说’，是因为诸佛的道路是相同的。‘大桥梁’，是因为这四种智慧能承载三乘（声闻乘、缘觉乘、菩萨乘）的人到达一乘（佛乘）的彼岸。‘大津济’，是用这四种智慧遍及六道（天道、人道、阿修罗道、地狱道、饿鬼道、畜生道），指示出世之道，度过爱欲之河。因此，教化者应该运用这些智慧。 经文说：‘长者，运用这些大用，还有三件大事：一是于三三昧（空三昧、无相三昧、无愿三昧）内外不相夺，二是在大义科（佛法纲要）中随道择灭（根据修行道路选择断灭烦恼），三是如慧定（如实智慧的禅定）以悲俱利（以慈悲心利益众生）。如果成就这三件事，菩提（觉悟）就能不经修行而流入那四智之海，否则就会被诸大魔（各种烦恼和障碍）所乘。长者，你们大众乃至成佛，应当常常修习，不要暂时失去。’ 论中说：‘下面第三部分是进入因地的事用。其中有两部分：长行（散文）和重颂（偈颂）。长行中有三部分：略明（简略说明）、重显（重复显明）和领解（领会理解）。略明中有四部分：总标（总的标示）、别解（分别解释）、合明（合起来说明）和结劝（总结劝勉）。总标中说‘用是大用’，是举出前面所说的四智的大用，位在地上（菩萨的果位）乃至佛果。‘复有三事’，是说能成就四智的事情有三件，这三件事是在地前四位（菩萨修行过程中的四个阶段）中修行的。最初是定，其次是慧，第三是定慧双修，以大悲为体。最初说‘定’，就是指三三昧。对此有很多种说法，左右不同。或者说是空、无相、无愿。或者说是无作、无相、空空。或者说是空、无作、无相。可以根据情况安立，都没有障碍。或者称为三解脱，因为只在无漏（没有烦恼）的境界中才有。或者称为三三昧，也通于有漏（有烦恼）的境界。其中的具体含义将在下文说明。说‘内外不相夺’，是指内识（内在的意识）和外境（外在的境界）互相...
English
English version: This is wisdom. Therefore, it is called 'Dispelling Electric Awareness'. 'Electric Awareness' refers to the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) arising and ceasing abruptly, like the flash of lightning. 'Ultimate Wisdom' refers to the Great Perfect Mirror Wisdom (a wisdom that can reflect all things as they truly are). Only in the ultimate position (the state of Buddhahood) can this wisdom be attained. Because it can exhaust all realms and enter the one true meaning, it is called 'Entering Reality'. There is no realm that it cannot manifest, so it is called 'Complete Path'. The general explanation mentions 'Four Great Functions' because its function is all-pervasive. 'What the Buddhas say' is because the paths of the Buddhas are the same. 'Great Bridge' is because these four wisdoms can carry the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to the other shore of the One Vehicle (Buddhayāna). 'Great Ferry' is using these four wisdoms to traverse the six realms (heavenly realm, human realm, Asura realm, hell realm, hungry ghost realm, and animal realm), indicating the path of transcendence, and crossing the river of desire. Therefore, those who teach should use these wisdoms. The sutra says: 'Elder, using these great functions, there are also three great matters: first, in the three samādhis (emptiness samādhi, signlessness samādhi, and wishlessness samādhi), internal and external do not seize each other; second, in the major categories of meaning (the outline of the Buddha's teachings), according to the path, choose to extinguish (afflictions); third, like wisdom-samādhi (samādhi of true wisdom), benefit others with compassion. If these three matters are accomplished, bodhi (enlightenment) can flow into the sea of those four wisdoms without practice, otherwise, it will be taken advantage of by the great demons (various afflictions and obstacles). Elder, you and the masses, even until becoming Buddhas, should always practice and not lose it even temporarily.' The treatise says: 'The third part below is the function of entering the cause. There are two parts: long prose and repeated verses. There are three parts in the long prose: brief explanation, repeated manifestation, and understanding. There are four parts in the brief explanation: general indication, separate explanation, combined explanation, and concluding exhortation. The general indication says 'Using is great use', which refers to the great use of the four wisdoms mentioned earlier, located on the ground (the position of a Bodhisattva) up to Buddhahood. 'There are three more matters' means that there are three things that can accomplish the four wisdoms, and these three things are practiced in the four stages before the ground (four stages in the Bodhisattva's practice). The first is samādhi, the second is wisdom, and the third is the dual practice of samādhi and wisdom, with great compassion as the essence. The first saying 'samādhi' refers to the three samādhis. There are many different ways of saying this, with different opinions. Or it is said to be emptiness, signlessness, and wishlessness. Or it is said to be non-action, signlessness, empty emptiness. Or it is said to be emptiness, non-action, and signlessness. It can be established according to the situation, and there are no obstacles. Or it is called the three liberations because it only exists in the un-leaked (without afflictions) realm. Or it is called the three samādhis because it also applies to the leaked (with afflictions) realm. The specific meaning will be explained below. Saying 'internal and external do not seize each other' means that the internal consciousness and the external realm mutually... --------------------------------------------------------------------------------
Chinese
现发。取违顺相夺诸善根。今达皆空不令夺故。于大义科随道择灭者。谓于四大及三法门随理简择。摧破诸相伏灭本识戏论种子。前三三昧伏其现缠。此简择慧损伏种子。由是遂成四智之时能拔种子得转八识故。于如慧定以悲俱利者。前慧及定皆顺如理。是故说名于如慧定。于中亦修大悲相应自利利他故言俱利。所以然者。若离大悲直修定慧。堕二乘地障菩萨道。设唯起悲不修定慧。堕凡夫患非菩萨道。故修三事远离二边。修菩萨道成无上觉。故言如是三事成就菩提。若不俱行此三事者。即住生死及着涅槃。不能流入四智大海。即为四魔所得便也。此是合明。下即劝修为第四门也。 经曰。梵行长者言云何三三昧佛言三三昧者所谓空三昧无作三昧无相三昧如是三昧。 论曰。此是第二重显。有二问答显前二门。此显初门。是三差别略有三义。一体用相故。二心因果故。三识见相故。体用相者。凡一切法莫过此三。法体空故立空三昧。无作用故无作三昧。无相状故无相三昧。心因果者。因果所起兴于心行。心行空故立空三昧。诸因无所有故立无作三昧。诸果不可得故立无相三昧。识见相者。诸识自体空故立空三昧。遣见分故立无作三昧。遣相分故立无相三昧。是第三门顺前内外不相夺文。 经曰。梵 现代汉语译本：现在发起（现发），是为了避免过去违背正理和顺应正理相互争夺的各种善根。现在通达一切法皆空（今达皆空），就不会让它们互相争夺了。在大义的科目中，随顺正道选择寂灭（于大义科随道择灭者），是指对于地、水、火、风四大种以及苦、空、无常三法门，随顺道理进行简别抉择。摧毁各种虚妄的表相（摧破诸相），降伏并灭除本识中戏论的种子。前面的三种三昧（空三昧、无作三昧、无相三昧）是用来降伏现行的烦恼（前三三昧伏其现缠），而这种简择的智慧则能损伏烦恼的种子（此简择慧损伏种子）。由此就能成就四智（大圆镜智、平等性智、妙观察智、成所作智）的时候，能够拔除烦恼的种子，从而转变第八识（阿赖耶识）。像这样，智慧和禅定以大悲心共同增益（于如慧定以悲俱利者），前面的智慧和禅定都是顺应真如之理的（前慧及定皆顺如理），所以说名为‘于如慧定’。在其中也修习大悲心相应，自利利他，所以说‘俱利’。之所以这样说，是因为如果离开大悲心，只修习禅定和智慧，就会堕入二乘（声闻乘和缘觉乘）的境界，障碍菩萨道。假设只发起大悲心，而不修习禅定和智慧，就会堕入凡夫的过患，不是菩萨道。所以修习这三件事（戒、定、慧），远离两种边见（断见和常见），修习菩萨道，成就无上正觉。所以说，像这样三种事情成就菩提。如果不一起修行这三件事，就会停留在生死轮回中，或者执着于涅槃，不能流入四智的大海，就会被四魔（烦恼魔、五阴魔、死魔、天魔）所趁。 这是总结说明。下面就是劝勉修行为第四个门径（此是合明。下即劝修为第四门也）。 经文说：梵行长者问，什么是三三昧？佛说：三三昧就是空三昧、无作三昧、无相三昧。像这样的三昧（经曰。梵行长者言云何三三昧佛言三三昧者所谓空三昧无作三昧无相三昧如是三昧）。 论中说：这是第二重显现，有两重问答来显现前面的两个门径，这里显现的是第一个门径。这三种三昧的差别，略有三种含义：一是体、用、相的差别（一体用相故）；二是心、因、果的差别（二心因果故）；三是识、见、相的差别（三识见相故）。体、用、相的差别是说，一切法都离不开这三方面。法的本体是空性的，所以立为空三昧；法没有造作，所以立为无作三昧；法没有相状，所以立为无相三昧。心、因、果的差别是说，因果所生起的是心行。心行是空性的，所以立为空三昧；诸因没有自性，所以立为无作三昧；诸果不可得，所以立为无相三昧。识、见、相的差别是说，诸识的自体是空性的，所以立为空三昧；遣除见分，所以立为无作三昧；遣除相分，所以立为无相三昧。这是第三个门径，顺应前面内外不互相争夺的文义（是第三门顺前内外不相夺文）。 经文说：梵（经曰。梵）